utter unfact. Book after book tells us, "There are three distinct
breeds of Arabians -the Attechi, a very superior breed; the Kadishi,
mixed with these and of little value; and the Kochlani, highly prized
and very difficult to procure." "Attechi" may be At-Tαzi (the Arab
horse, or hound) or some confusion with "At" (Turk.) a horse. "Kadish"
(Gadish or Kidish) is a nag; a gelding, a hackney, a "pacer" (generally
called "Rahwαn"). "Kochlani" is evidently "Kohlαni," the Kohl-eyed,
because the skin round the orbits is dark as if powdered. This is the
true blue blood; and the bluest of all is "Kohlαni al-Ajϊz" (of the old
woman) a name thus accounted for. An Arab mare dropped a filly when in
flight; her rider perforce galloped on and presently saw the foal
appear in camp, when it was given to an old woman for nursing and grew
up to be famous. The home of the Arab horse is the vast plateau of
Al-Najd: the Tahαmah or lower maritime regions of Arabia, like Malabar,
will not breed good beasts. The pure blood all descends from five
collateral lines called Al-Khamsah (the Cinque). Literary and pedantic
Arabs derive them from the mares of Mohammed, a native of the dry and
rocky region, Al-Hijaz, whither horses are all imported. Others go back
(with the Koran, chapt. xxviii.) to Solomon, possibly Salmαn, a
patriarch fourth in descent from Ishmael and some 600 years older than
the Hebrew King. The Badawi derive the five from Rabν'at al-Faras (R.
of the mare) fourth in descent from Adnαn, the fount of Arab genealogy.
But they differ about the names: those generally given are Kahilan
(Kohaylat), Saklαwi (which the Badawin pronounce Saglαwi), Abayαn, and
Hamdαni; others substitute Manαkhi (the long-maned), Tanνs and Jalfϊn.
These require no certificate amongst Arabs; for strangers a simple
statement is considered enough. The Badawin despise all half-breeds
(Arab sires and country mares), Syrian, Turkish, Kurdish and Egyptian.
They call these (first mentioned in the reign of Ahmes, B.C. 1600) the
"sons of horses"; as opposed to "sons of mares," or thorough-breds. Nor
do they believe in city-bred animals. I have great doubts concerning
our old English sires, such as the Darley Arabian which looks like a
Kurdish half-bred, the descendant of those Cappadocians so much prized
by the Romans: in Syria I rode a "Harfϊshν" (Kurd) the very image of
it. There is no difficulty in buying Arab stallions except the price.
Of course the tribe does not like to part with what may benefit the
members generally; but offers of £500 to £1,000 would overcome men's
scruples. It is different with mares, which are almost always the joint
property of several owners. The people too dislike to see a hat on a
thorough-bred mare: "What hast thou done that thou art ridden by that
ill-omened Kafir?" the Badawin used to mutter when they saw a highly
respectable missionary at Damascus mounting a fine Ruwalα mare. The
feeling easily explains the many wars about horses occurring in Arab
annals, e.g. about Dαhis and Ghabrα. (C. de Perceval, Essas, vol.ii.)
[FN#454] The stricter kind of Eastern Jew prefers to die on the floor,
not in bed, as was the case with the late Mr. Emmanuel Deutsch, who in
his well-known article on the Talmud had the courage to speak of "Our
Saviour." But as a rule the Israelite, though he mostly appears as a
Deist, a Unitarian, has a fund of fanatical feelings which crop up in
old age and near death. The "converts" in Syria and elsewhere, whose
Judaism is intensified by "conversion," when offers are made to them by
the missionaries repair to the Khαkhαm (scribe) and, after abundant
wrangling determine upon a modus vivendi. They are to pay a proportion
of their wages, to keep careful watch in the cause of Israel and to die
orthodox. In Istria there is a legend of a Jew Prior in a convent who
was not discovered till he announced himself most unpleasantly on his
death-bed. For a contrary reason to Jewish humility, the Roman Emperors
preferred to die standing.
[FN#455] He wished to die in a state of ceremonial purity; as has
before been mentioned.
[FN#456] Arab. "Badal": in Sind (not to speak of other places) it was
customary to hire a pauper "badal" to be hanged in stead of a rich man.
Sir Charles Napier signed many a death-warrant before he ever heard of
the practice.
[FN#457] Arab. "La'an" = curse. The word is in every mouth though
strongly forbidden by religion. Even of the enemies of Al-Islam the
learned say, "Ila'an Yezνd wa lα tazνd" = curse Yezid but do not exceed
(i.e. refrain from cursing the others). This, however, is in the
Shafi'ν school and the Hanafνs do not allow it (Pilgrimage i. 198).
Hence the Moslem when scrupulous uses na'al (shoe) for la'an (curse) as
Ina'al abϊk (for Ila'an abu'-k) or, drat (instead of damn) your father.
Men must hold Supreme Intelligence to be of feeble kind if put off by
such miserable pretences.
[FN#458] Koran vi. 44, speaking of the Infidels. It is a most unamiable
chapter, with such assertions as "Allah leadeth into error whom He
pleaseth," etc.
[FN#459] Alluding to the "formication" which accompanies a stroke of
paralysis.
[FN#460] Pronounce Zool Karnayn.
[FN#461] i.e. the Koranic and our mediζval Alexander, Lord of the two
Horns (East and West) much "Matagrobolized" and very different from him
of Macedon. The title is variously explained, from two protuberances on
his head or helm, from two long locks and, possibly, from the ram-horns
of Jupiter Ammon. The anecdote in the text seems suggested by the
famous interview (probably a canard) with Diogenes: see in the Gesta,
Tale cxlvi., "The answer of Diomedes the Pirate to Alexander." Iskandar
was originally called Marzbαn (Lord of the Marches), son of Marzabah;
and, though descended from Yunαn, son of Japhet, the eponymus of the
Greeks, was born obscure, the son of an old woman. According to the
Persians he was the son of the Elder Dαrαb (Darius Codomannus of the
Kayanian or Second dynasty), by a daughter of Philip of Macedon; and
was brought up by his grandfather. When Abraham and Isaac had rebuilt
the Ka'abah they foregathered with him and Allah sent him forth against
the four quarters of the earth to convert men to the faith of the
Friend or to cut their throats; thus he became one of the four
world-conquerors with Nimrod, Solomon, Bukht al-Nasr (Nabochodonosor);
and he lived down two generations of men. His Wazir was Aristϊ (the
Greek Aristotle) and he carried a couple of flags, white and black,
which made day and night for him and facilitated his conquests. At the
end of Persia, where he was invited by the people, on account of the
cruelty of his half brother Darab II., he came upon two huge mountains
on the same line, behind which dwelt a host of abominable pygmies, two
spans high, with curious eyes, ears which served as mattresses and
coverlets, huge fanged mouths, lions' claws and hairy hind quarters.
They ate men, destroyed everything, copulated in public and had swarms
of children. These were Yαjϊj and Mαjϊj (Gog and Magog) descendants of
Japhet. Sikandar built against them the famous wall with stones
cemented and riveted by iron and copper. The "Great Wall" of China, the
famous bulwark against the Tartars, dates from B.C. 320 (Alexander of
Macedon died B.C. 324); and as the Arabs knew Canton well before
Mohammed's day, they may have built their romance upon it. The Guebres
consigned Sikandar to hell for burning the Nusks or sections of the
Zendavesta.
[FN#462] These terrific preachments to Eastern despots (who utterly
ignore them) are a staple produce of Oriental tale-literature and form
the chiaro-oscuro, as it were, of a picture whose lights are brilliant
touches of profanity and indelicate humour. It certainly has the charm
of contrast. Much of the above is taken from the Sikandar-nameh
(Alexander Book) of the great Persian poet, Nizαmi, who flourished A.H.
515-597, between the days of Firdausi (ob. A.D.1021) and Sa'adi (ob.
A.D. 1291). In that romance Sikandar builds, "where the sun goes down,"
a castle of glittering stone which kills men by causing excessive
laughter and surrounds it with yellow earth like gold. Hence the City
of Brass. He also converts, instead of being converted by, the savages
of the text. He finds a stone of special excellence which he calls
Almαs (diamond); and he obtains it from the Valley of Serpents by
throwing down flesh to the eagles. Lastly he is accompanied by
"Bilνnas" or "Bilνnus," who is apparently Apollonius of Tyana.
[FN#463] I have explained the beautiful name in Night cclxxxix:
He is stil famous for having introduced into Persia the fables of
Pilpay (Bidyapati, the lord of lore) and a game which the genius
of Persia developed into chess.
[FN#464] Here we find an eternal truth, of which Malthusians ever want
reminding; that the power of a nation simply consists in its numbers of
fighting men and in their brute bodily force. The conquering race is
that which raises most foot-pounds: hence the North conquers the South
in the Northern hemisphere and visa versa.
[FN#465] Arab. "Wayha," not so strong as "Woe to," etc. Al-Hariri often
uses it as a formula of affectionate remonstrance.
[FN#466] As a rule (much disputed) the Sayyid is a descendant from
Mohammed through his grandchild Hasan, and is a man of the pen; whereas
the Sharif derives from Husayn and is a man of the sword. The Najνb
al-taraf is the son of a common Moslemah by a Sayyid, as opposed to the
"Najib al-tarafayn," when both parents are of Apostolic blood. The
distinction is not noticed in Lane's "Modern Egyptians". The Sharif is
a fanatic and often dangerous, as I have instanced in Pilgrimage iii.
132.
[FN#467] A theologian of Bassorah (eighth century): surnamed Abϊ Yahyα.
The prayer for mercy denotes that he was dead when the tale was
written.
[FN#468] A theologian of Bassorah (eighth century).
[FN#469] Arab. "Musallα"; lit. a place of prayer; an oratory, a chapel,
opp. to "Jαmi'" = a (cathedral) mosque.
[FN#470] According to all races familiar with the negro, a calf like a
shut fist planted close under the ham is, like the "cucumber shin" and
"lark heel", a good sign in a slave. Shapely calves and well-made legs
denote the idle and the ne'er-do-well. I have often found this true
although the rule is utterly empirical. Possibly it was suggested by
the contrast of the nervous and lymphatic temperaments.
[FN#471] These devotees address Allah as a lover would his beloved. The
curious reader will consult for instances the Dabistan on Tasawwuf (ii.
221; i.,iii. end, and passim).
[FN#472] Arab. "Ma'rifat," Pers. Dαnish; the knowledge of the Truth.
The seven steps are (1) Sharν'at, external law like night; (2) Tarνkat,
religious rule like the stars; (3) Hakνkat, reality, truth like the
moon; (4) Ma'arifat like the sun; (5) Kurbat, proximity to Allah; (6)
Wasνlat, union with Allah, and (7) Suknat, dwelling in Allah. (Dabistan
iii.29.)
[FN#473] Name of a fountain of Paradise: See Night xlix., vol. ii.,
p.100.
[FN#474] Arab. "Atbαk"; these trays are made of rushes, and the fans of
palm-leaves or tail-feathers.
[FN#475] Except on the two great Festivals when fasting is forbidden.
The only religion which has shown common sense in this matter is that
of the Guebres or Parsis: they consider fasting neither meritorious nor
lawful; and they honour Hormuzd by good living "because it keeps the
soul stronger." Yet even they have their food superstitions, e.g. in
Gate No. xxiv.: "Beware of sin specially on the day thou eatest flesh,
for flesh is the diet of Ahriman." And in India the Guebres have copied
the Hindus in not slaughtering horned cattle for the table.
[FN#476] Arab. "Jallαbiyah," a large-sleeved robe of coarse stuff worn
by the poor.
[FN#477] His fear was that his body might be mutilated by the fall.
[FN#478] The phrase means "offering up many and many a prayer."
[FN#479] A saying of Mohammed is recorded "Al-fakru fakhrν" (poverty is
my pride!), intelligible in a man who never wanted for anything. Here
he is diametrically opposed to Ali who honestly abused poverty; and the
Prophet seems to have borrowed from Christendom, whose "Lazarus and
Dives" shows a man sent to Hell because he enjoyed a very modified
Heaven in this life and which suggested that one of the man's greatest
miseries is an ecclesiastical virtue—"Holy Poverty"—represented in the
Church as a bride young and lovely. If a "rich man can hardly enter the
kingdom" what must it be with a poor man whose conditions are far more
unfavourable? Going to the other extreme we may say that Poverty is the
root of all evil and the more so as it curtails man's power of
benefiting others. Practically I observe that those who preach and
praise it the most, practise it the least willingly: the ecclesiastic
has always some special reasons, a church or a school is wanted; but
not the less he wishes for more money. In Syria this Holy Poverty leads
to strange abuses. At Bayrut I recognised in most impudent beggers
well-to-do peasants from the Kasrawαn district, and presently found out
that whilst their fields were under snow they came down to the coast,
enjoyed a genial climate and lived on alms. When I asked them if they
were not ashamed to beg, they asked me if I was ashamed of following in
the footsteps of the Saviour and Apostles. How much wiser was Zoroaster
who found in the Supreme Paradise (Minuwαn-minu) "many persons, rich in
gold and silver who had worshipped the Lord and had been grateful to
Him." (Dabistan i. 265.)
[FN#480] Koran vii. 52.
[FN#481] Arab. "Al-bayt" = the house. The Arabs had probably learned
this pleasant mode of confinement from the Chinese whose Kea or Cangue
is well known. The Arabian form of it is "Ghull," or portable pillory,
which reprobates will wear on Judgment Day.
[FN#482] This commonest conjuring trick in the West becomes a miracle
in the credulous East.
[FN#483] Arab. "Kαnϊn"; the usual term is Mankal (pron. Mangal) a pan
of copper or brass. Some of these "chafing-dishes" stand four feet high
and are works of art. Lane (M.E. chapt. iv) gives an illustration of
the simpler kind, together with the "Azikν," a smaller pan for heating
coffee. See Night dxxxviii.
[FN#484] See vol. iii., p.239. The system is that of the Roman As and
Unciae. Here it would be the twenty-fourth part of a dinar or miskal;
something under 5d. I have already noted that all Moslem rulers are
religiously bound to some handicraft, if it be only making toothpicks.
Mohammed abolished kingship proper as well as priestcraft.
[FN#485] Al-Islam, where salvation is found under the shade of the
swords.
[FN#486] Moslems like the Classics (Aristotle and others) hold the
clitoris (Zambϊr) to be the sedes et scaturigo veneris which, says
Sonnini, is mere profanity. In the babe it protrudes beyond the labiζ
and snipping off the head forms female circumcision. This rite is
supposed by Moslems to have been invented by Sarah who so mutilated
Hagar for jealousy and was afterwards ordered by Allah to have herself
circumcised at the same time as Abraham. It is now (or should be)
universal in Al-Islam and no Arab would marry a girl "unpurified" by
it. Son of an "uncircumcised" mother (Ibn al-bazrα) is a sore insult.
As regards the popular idea that Jewish women were circumcised till the
days of Rabbi Gershom (A.D.1000) who denounced it as a scandal to the
Gentiles, the learned Prof. H. Graetz informs me, with some
indignation, that the rite was never practised and that the great Rabbi
contended only against polygamy. Female circumcision, however, is I
believe the rule amongst some outlying tribes of Jews. The rite is the
proper complement of male circumcision, evening the sensitiveness of
the genitories by reducing it equally in both sexes: an uncircumcised
woman has the venereal orgasm much sooner and oftener than a
circumcised man, and frequent coitus would injure her health; hence I
believe, despite the learned historian, that it is practised by some
Eastern Jews. "Excision" is universal amongst the negroids of the Upper
Nile (Werne), the Somαl and other adjacent tribes. The operator, an old
woman, takes up the instrument, a knife or razor-blade fixed into a
wooden handle, and with three sweeps cuts off the labia and the head of
the clitoris. The parts are then sewn up with a packneedle and a thread
of sheepskin; and in Dar-For a tin tube is inserted for the passage of
urine. Before marriage the bridegroom trains himself for a month on
beef, honey and milk; and, if he can open his bride with the natural
weapon, he is a sworder to whom no woman in the tribe can deny herself.
If he fails, he tries penetration with his fingers and by way of last
resort whips out his whittle and cuts the parts open. The sufferings of
the first few nights must be severe. The few Somαli prostitutes who
practised at Aden always had the labiζ and clitoris excised and the
skin showing the scars of coarse sewing. The moral effect of female
circumcision is peculiar. While it diminishes the heat of passion it
increases licentiousness, and breeds a debauchery of mind far worse
than bodily unchastity, because accompanied by a peculiar cold cruelty
and a taste for artificial stimulants to "luxury." It is the
sexlessness of a spayed canine imitated by the suggestive brain of
humanity.
[FN#487] Koran vi. So called because certain superstitions about
Cattle are therein mentioned.
[FN#488] Koran iv. So called because it treats of marriages, divorces,
etc.
[FN#489] Sνdi (contracted from Sayyidν = my lord) is a title still
applied to holy men in Marocco and the Maghrib; on the East African
coast it is assumed by negro and negroid Moslems, e.g. Sidi Mubαrak
Bombay; and "Seedy boy" is the Anglo-Indian term for a Zanzibar-man.
"Khawwαs" is one who weaves palm-leaves (Khos) into baskets, mats,
etc.: here, however, it may be an inherited name.
[FN#490] i.e. in spirit; the "strangers yet" of poor dear Richard
Monckton Milnes, Lord Houghton.
[FN#491] Al-Hakk = the Truth, one of the ninety-nine names of
Allah.
[FN#492] The Moslem is still unwilling to address Salαm (Peace be with
you) to the Christian, as it is obligatory (Farz) to a Moslem (Koran,
chapt. iv. and lxviii.). He usually evades the difficulty by saluting
the nearest Moslem or by a change of words Allah Yahdν-k (Allah direct
thee to the right way) or "Peace be upon us and the righteous
worshipers of Allah" (not you) or Al-Samm (for Salam) alayka = poison
to thee. The idea is old: Alexander of Alexandria in his circular
letter describes the Arian heretics as "men whom it is not lawful to
salute or to bid God-speed."
[FN#493] Koran xxxvi. 82. I have before noted that this famous phrase
was borrowed from the Hebrews, who borrowed it from the Egyptians.
[FN#494] The story of Moses and Khizr has been noticed before. See
Koran chapt. xviii. 64 et seq. It is also related, says Lane (ii. 642),
by Al-Kazwνni in the Ajαib al-Makhlϊkαt. This must be "The Angel and
the Hermit" in the Gesta Romanorum, Tale lxxx. which possibly gave rise
to Parnell's Hermit; and Tale cxxvii. "Of Justice and Equity." The
Editor says it "contains a beautiful lesson:" I can find only excellent
excuses for "doing evil that good may come of it."
[FN#495] Koran chapt. v.108.
[FN#496] The doggrel is phenomenal.
[FN#497] He went in wonder and softened heart to see the miracle of
saintly affection.
[FN#498] In Sufistical parlance, the creature is the lover and the
Creator the Beloved: worldly existence is Disunion, parting, severance;
and the life to come is Reunion. The basis of the idea is the human
soul being a divinζ particula aurζ, a disjoined molecule from the Great
Spirit, imprisoned in a jail of flesh; and it is so far valuable that
it has produced a grand and pathetic poetry; but Common Sense asks,
Where is the proof? And Reason wants to know, What does it all mean?
[FN#499] Koran xiii. 41.
[FN#500] Robinson Crusoe, with a touch of Arab prayerfulness.
Also the story of the Knight Placidus in the Gesta (cx.),
Boccaccio, etc.
[FN#501] Arabs note two kinds of leprosy, "Bahak" or "Baras" the common
or white, and "Juzam" the black leprosy; the leprosy of the joints, mal
rouge. Both are attributed to undue diet as eating fish and drinking
milk; and both are treated with tonics, especially arsenic. Leprosy is
regarded by Moslems as a Scriptural malady on account of its prevalence
amongst the Israelites who, as Manetho tells us, were expelled from
Egypt because they infected and polluted the population. In mediζval
Christendom an idea prevailed that the Saviour was a leper; hence the
term "morbus sacer"; the honours paid to the sufferers by certain
Saints and the Papal address (Clement III. A.D.1189) dilectis filiis
leprosis. (Farrar's Life of Christ, i.149.) For the "disgusting and
impetuous lust" caused by leprosy, see Sonnini (p.560) who visited the
lepers at Canea in Candia. He is one of many who describes this
symptom; but in the Brazil, where the foul malady still prevails, I
never heard of it.
[FN#502] A city in Irak; famous for the three days' battle which caused
the death of Yezdegird, last Sassanian king.
[FN#503] A mountain pass near Meccah famous for the "First Fealty of
the Steep" (Pilgrimage ii. 126). The mosque was built to commemorate
the event.
[FN#504] To my surprise I read in Mr. Redhouse's "Mesnevi" (Trubner,
1881), "Arafat, the mount where the victims are slaughtered by the
pilgrims." (p.60). This ignorance is phenomenal. Did Mr. Redhouse never
read Burckhardt or Burton?
[FN#505] i.e. listening to the sermon.
[FN#506] It is sad doggrel.
[FN#507] This long story, containing sundry episodes and occupying
fifty-three Nights, is wholly omitted by Lane (ii. 643) because "it is
a compound of the most extravagant absurdities." He should have enabled
his readers to form their own judgment.
[FN#508] Called Jamasp (brother and minister of the ancient Persian
King Gushtasp) in the translations of Trebutien and others from Von
Hammer.
[FN#509] The usual term of lactation in the East, prolonged to two
years and a-half, which is considered the rule laid down by the Shara'
or precepts of the Prophet. But it is not unusual to see children of
three and even four years hanging to their mothers' breasts. During
this period the mother does not cohabit with her husband; the
separation beginning with her pregnancy. Such is the habit, not only of
the "lower animals," but of all ancient peoples, the Egyptians (from
whom the Hebrews borrowed it), the Assyrians and the Chinese. I have
discussed its bearing upon pregnancy in my "City of the Saints": the
Mormons insist upon this law of purity being observed; and the beauty,
strength and good health of the younger generation are proofs of their
wisdom.
[FN#510] Thus distinguishing it from "Asal-kasab," cane honey or sugar.
See vol. i., 271.
[FN#511] The student of Hinduism will remember the Nαga-Kings and
Queens (Melusines and Echidnζ) who guard the earth-treasures in
Naga-land. The first appearance of the snake in literature is in
Egyptian hieroglyphs, where he forms the letters f and t, and
acts as a determinative in the shape of a Cobra di Capello
(Coluber Naja) with expanded hood.
[FN#512] In token that he was safe.
[FN#513] "Akhir al-Zamαn." As old men praise past times, so prophets
prefer to represent themselves as the last. The early Christians caused
much scandal amongst the orderly law-loving Romans by their wild and
mistaken predictions of the end of the world being at hand. The
catastrophe is a fact for each man under the form of death; but the
world has endured for untold ages and there is no apparent cause why it
should not endure as many more. The "latter days," as the religious
dicta of most "revelations" assure us, will be richer in sinners than
in sanctity: hence "End of Time" is a facetious Arab title for a
villain of superior quality. My Somali escort applied it to one thus
distinguished: in 1875, I heard at Aden that he ended life by the spear
as we had all predicted.
[FN#514] Jahannam and the other six Hells are personified as feminine;
and (woman-like) they are somewhat addicted to prolix speechification.
[FN#515] These puerile exaggerations are fondly intended to act as
nurses frighten naughty children.